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Commentary on Judges 9 verses 22–49
Three years Abimelech reigned, after a sort, without any disturbance; it is not said, He judged Israel, or did any service at all to his country, but so long he enjoyed the title and dignity of a king; and not only the Shechemites, but many other places, paid him respect. They must have been fond of a king that could please themselves with such a one as this. But the triumphing of the wicked is short. Within three years, as the years of a hireling, all this glory shall be contemned, and laid in the dust, Isa 16:14. The ruin of these confederates in wickedness was from the righteous hand of the God to whom vengeance belongs. He sent an evil spirit between Abimelech and the Shechemites (Jdg 9:23), that is, they grew jealous one of another and ill-affected one to another. He slighted those that set him up, and perhaps countenanced other cities which now began to come into his interests more than he did theirs; and then they grew uneasy at his government, blamed his conduct, and quarrelled at his impositions. This was from God. He permitted the devil, that great mischief-maker, to sow discord between them, and he is an evil spirit, whom God not only keeps under his check, but sometimes serves his own purposes by. Their own lusts were evil spirits; they are devils in men's own hearts; from them come wars and fightings. These God gave them up to, and so might be said to send the evil spirits between them. When men's sin is made their punishment, though God is not the author of the sin, yet the punishment is from him. The quarrel God had with Abimelech and the Shechemites was for the murder of the sons of Gideon (Jdg 9:24): That the cruelty done to them might come and their blood be laid as a burden upon Abimelech that slew them, and the men of Shechem that helped him. Note, 1. Sooner or later God will make inquisition for blood, innocent blood, and will return it on the heads of those that shed it, who shall have blood given them to drink, for they are worthy. 2. Accessaries shall be reckoned with, as well as principals, in that and other sins. The Shechemites that countenanced Abimelech's pretensions, aided and abetted him in his bloody project, and avowed the fact by making him king after he had done it, must fall with him, fall by him, and fall first. 3. Those that combine together to do wickedly are justly dashed in pieces one against another. Blood cannot be a lasting cement to any interest.
I. The Shechemites began to affront Abimelech, perhaps they scarcely knew why or wherefore, but they were given to change. 1. They dealt treacherously with him, Jdg 9:23. It is not said, They repented of their sin in owning him. Had they done so, it would have been laudable to disown him; but they did it only upon some particular pique conceived against him by their pride or envy. Those that set him up were the first that deserted him and endeavoured to dethrone him. It is not strange that those who were ungrateful to Gideon were unfaithful to Abimelech; for what will hold those that will not be held by the obligation of such merits as Gideon's? Note, It is just with God that those who tempt others to be cone perfidious should afterwards be themselves betrayed by those whom they have taught to be perfidious. 2. They aimed to seize him when he was at Arumah (Jdg 9:41), his country-seat. Expecting him to come to town, they set liers in wait for him (Jdg 9:25), who should make him their prisoner whom they had lately made their prince. Those who were thus posted, he not coming, took the opportunity of robbing travellers, which would help to make the people more and more uneasy under Abimelech, when they saw he could not or would not protect them from highway-men. 3. They entertained one Gaal, and set him up as their head in opposition to Abimelech, Jdg 9:26. This Gaal is said to be the son of Ebed, which signifies a servant, perhaps denoting the meanness of his extraction. As Abimelech was by the mother's side, so he by the father's, the son of a servant. Here was one bramble contesting with another. We have reason to suspect that this Gaal was a native Canaanite, because he courts the Shechemites into subjection to the men of Hamor, who was the ancient lord of this city in Jacob's time. He was a bold ambitious man, served their purpose admirably well when they were disposed to quarrel with Abimelech, and they also served his purpose; so he went over to them to blow the coals, and they put their confidence in him. 4. They did all the despite they could to Abimelech's name, Jdg 9:27. They made themselves very merry in his absence, as those who were glad he was out of the way, and who, now that they had another to head them, were in hopes to get clear of him; nay, they went into the house of their god, to solemnize their feast of in-gathering, and there they did eat, and drink, and cursed Abimelech, not only said all the ill they could of him in their table-talk and the song of their drunkards, but wished all the ill they could to him over their sacrifices, praying to their idol to destroy him. They drank healths to his confusion, and with as loud huzzas as ever they had drunk them to his prosperity. That very temple whence they had fetched money to set him up with did they now meet in to curse him and contrive his ruin. Had they deserted their idol-god with their image-king, they might have hoped to prosper; but, while they still cleave to the former, the latter shall cleave to them to their ruin. How should Satan cast out Satan? 5. They pleased themselves with Gaal's vaunted defiance of Abimelech, Jdg 9:28, Jdg 9:29. They loved to hear that impudent upstart speak scornfully, (1.) Of Abimelech, though calling him in disdain Shechem, or a Shechemite, he reflected upon their own city. (2.) Of his good father likewise, Gideon: Is not he the son of Jerubbaal? So he calls him, perhaps in an impious indignation at his name and memory for throwing down the altar of Baal, turning that to his reproach which was his praise. (3.) Of his prime minister of state, Zebul his officer, and ruler of the city. "We may well be ashamed to serve them, and need not be afraid to oppose them." Men of turbulent ambitious spirits thus despise dominion, and speak evil of dignities. Gaal aimed not to recover Shechem's liberty, only to change their tyrant: "O that this people were under my hand! What I would do! I would challenge Abimelech to try titles for the crown;" and it should seem he desired his friends to send him word that he was ready to dispute it with him whenever he pleased: "Increase thy army, and come out. Do thy worst; let the point be determined by the sword." This pleased the Shechemites, who were now as sick of Abimelech as ever they had been fond of him. Men of no conscience will be men of no constancy.
II. Abimelech turned all his force upon them, and, in a little time, quite ruined them. Observe the steps of their overthrow.
1.The Shechemites' counsels were betrayed to Abimelech by Zebul his confidant, the ruler of the city, who continued hearty for him. His anger was kindled (Jdg 9:30), and the more because Gaal had spoken slightly of him (Jdg 9:28), for perhaps, if he had complimented and caressed him now that things were in this ferment, he might have gained him to his interest; but he, being disobliged, sends notice to Abimelech of all that was said and done in Shechem against him, Jdg 9:31. Betrayers are often betrayed by some among themselves, and the cursing of the king is sometimes strangely carried by a bird of the air. He prudently advises him to come against the city immediately, and lose no time, Jdg 9:32, Jdg 9:33. He thinks it best that he should march his forces by night into the neighbourhood, surprise the city in the morning, and then make the best of his advantages. How could the Shechemites hope to speed in their attempt when the ruler of their city was in the interests of their enemy? They knew it, and yet took no care to secure him.
2.Gaal, that headed their faction, having been betrayed by Zebul, Abimelech's confidant, was most wretchedly bantered by him. Abimelech, according to Zebul's advice, drew all his forces down upon Shechem by night, Jdg 9:34. Gaal, in the morning, went out to the gate (Jdg 9:35) to see what posture things were in, and to enquire, What news? Zebul, as a ruler of the city, met him there as a friend. Abimelech and his forces beginning to move towards the city, Gaal discovers them (Jdg 9:36), takes notice of their approach to Zebul that was standing with him, little thinking that he had sent for them and was now expecting them. "Look," says he, "do not I see a body of men coming down from the mountain towards us? Yonder they are," pointing to the place. "No, no," says Zebul; "thy eye-sight deceives thee; it is but the shadow of the mountains which thou takest to be an army." By this he intended, (1.) To ridicule him, as a man of no sense or spirit, and therefore very unfit for what he pretended to, as a man that might easily be imposed upon and made to believe any thing, and that was so silly and so cowardly that he apprehended danger where there was none, and was ready to fight with a shadow. (2.) To detain him, and hold him in talk, while the forces of Abimelech were coming up, that thereby they might gain advantage. But when Gaal, being content to believe those he now saw to be but the shadow of the mountains (perhaps the mountains of Ebal and Gerizim, which lay close by the city), was undeceived by the discovery of two other companies that marched apace towards the city, then Zebul took another way to banter him, upbraiding him with what he had said but a day or two before, in contempt of Abimelech (Jdg 9:38): Where is now thy mouth, that foul mouth of thine, wherewith thou saidst, Who is Abimelech? Note, Proud and haughty people are often made in a little time to change their note, and to dread those whom they had most despised. Gaal had, in a bravado, challenged Abimelech to increase his army and come out; but now Zebul, in Abimelech's name, challenges him: Go out, and fight with them, if thou darest. Justly are the insolent thus insulted over.
3.Abimelech routed Gaal's forces that sallied out of the town, Jdg 9:39, Jdg 9:40. Gaal, disheartened no doubt by Zebul's hectoring him, and perceiving his interest weaker than he thought it was, though he marched out against Abimelech with what little force he had, was soon put to the worst, and obliged to retire into the city with great precipitation. In this action the Shechemites' loss was considerable: Many were overthrown and wounded, the common effect of popular tumults, in which the inconsiderate multitude are often drawn into fatal snare by those that promise them glorious success.
4.Zebul that night expelled Gaal, and the party he had brought with him into Shechem, out of the city (Jdg 9:41), sending him to the place whence he came. For though the generality of the city continued still averse to Abimelech, as appears by the sequel of the story, yet they were willing to part with Gaal, and did not oppose his expulsion, because, though he had talked big, both his skill and courage had failed him when there was occasion for them. Most people judge of men's fitness for business by their success, and he that does not speed well is concluded not to do well. Well, Gaal's interest in Shechem is soon at an end, and he that had talked of removing Abimelech is himself removed, nor do we ever hear of him any more. Exit Gaal - Gaal retires.
5.Abimelech, the next day, set upon the city, and quite destroyed it, for their treacherous dealings with him. Perhaps Abimelech had notice of their expelling Gaal, who had headed the faction, with which they thought he would have been satisfied, but the crime was too keep to be thus atoned for, and his resentments were too keen to be pacified by so small an instance of submission, besides that it was more Zebul's act than theirs; by it their hands were weakened, and therefore he resolved to follow his blow, and effectually to chastise their treachery. (1.) He had intelligence brought him that the people of Shechem had come out into the field, Jdg 9:42. Some think into the field of business to plough and sow (having lately gathered in their harvest), or to perfect their harvest, for it was only their vintage that they had made an end of (Jdg 9:27), and then it intimates that they were secure. And because Abimelech had retired (Jdg 9:41) they thought themselves in no danger from him, and then the issue of it is an instance of sudden destruction coming upon those that cry, Peace and safety. Others think they went out into the field of battle; though Gaal was driven out, they would not lay down their arms, but put themselves into a posture for another engagement with Abimelech, in which they hoped to retrieve what they had lost the day before, (2.) He himself, with a strong detachment, cut off the communication between them and the city, stood in the entering of the gate (Jdg 9:44), that they might neither make their retreat into the city nor receive any succours from the city, and then sent two companies of his men, who were too strong for them, and they put them all to the sword, ran upon those that were in the fields and slew them. When we go out about our business we are not sure that we shall come home again; there are deaths both in the city and in the field. (3.) He then fell upon the city itself, and, with a rage reaching up to heaven, though it was the place of his nativity, laid it in ruins, slew all the people, beat down all the buildings, and, in token of his desire that it might be a perpetual desolation, sowed it with salt, that it might remain a lasting monument of the punishment of perfidiousness. Yet Abimelech prevailed not to make its desolations perpetual; for it was afterwards rebuilt, and became so considerable a place that all Israel came thither to make Rehoboam king, Kg1 12:1. And the place proved an ill omen. Abimelech intended hereby to punish the Shechemites for their serving him formerly in the murder of Gideon's sons. Thus, when God makes use of men as instruments in his hand to do his work, he means one thing and they another, Isa 10:6, Isa 10:7. They design to maintain their honour, but God to maintain his.
6.Those that retired into a strong-hold of their idol-temple were all destroyed there. These are called the men of the tower of Shechem (Jdg 9:46, Jdg 9:47), some castle that belonged to the city, but lay at some distance from it. They, hearing of the destruction of the city, withdrew into a hold of the temple, trusting, it is likely, not so much to its strength as to its sanctity; they put themselves under the protection of their idol: for thus all people will walk in the name of their god, and shall not we then choose to dwell in the house of the Lord all the days of our life? For in the time of trouble he shall hide us in his pavilion, Psa 27:5. The name of the Lord is a strong tower, Pro 18:10. But that which they hoped would be for their welfare proved to them a snare and a trap, as those will certainly find that run to idols for shelter; it will prove a refuge of lies. When Abimelech had them altogether penned up in that hold he desired no more. That barbarous project immediately came into his head of setting fire to the strong-hold, and, so to speak, burning all the birds together in the nest. He kept the design to himself, but set all his men on work to expedite the execution of it, Jdg 9:48, Jdg 9:49. He ordered them all to follow him, and do as he did: as his father had said to his men (Jdg 7:17), Look on me, and do likewise; so saith he to his, as becomes a general that will not be wanting to give both the plainest direction and the highest encouragement that can be to his soldiers: What you have seen me do make haste to do, as I have done. Not Ite illuc - Go thither; but Venite huc - Come hither. The officers in Christ's army should thus teach by their example, Phi 4:9. He and they fetched each of them a bough from a wood not far off, laid all their boughs together under the wall of this tower, which it is probable was of wood, set fire to their boughs, and so burnt down their hold and all that were in it, who were either burnt or stifled with the smoke. What inventions men have to destroy one another! Whence come these cruel wars and fightings but from their lusts? Some think that the men of the tower of Shechem were the same with the house of Millo, and then Jotham's just imprecation was answered in the letter: Let fire come out from Abimelech, and devour not only in general the men of Shechem, but in particular the house of Millo, Jdg 9:20. About 1000 men and women perished in these flames, many of whom, it is probable, were no way concerned in the quarrel between Abimelech and the Shechemites, nor meddled with either side, yet, in this civil war, they came to this miserable end; for men of factious turbulent spirits perish not alone in their iniquity, but involve many more, that follow them in their simplicity, in the same calamity with them.
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SUMMARY
Judges 9:22 serves as a pivotal temporal marker, concisely stating the three-year duration of Abimelech's violent and illegitimate reign over a portion of Israel, particularly Shechem and its environs. This brief declaration immediately precedes the narrative of his divinely orchestrated downfall, signaling the imminent fulfillment of Jotham's prophetic curse and powerfully underscoring the transient and destructive nature of power seized through bloodshed and deceit rather than divine appointment.
CONTEXT
Literary Context: Judges 9:22 functions as a critical narrative hinge within the dramatic saga of Abimelech. It immediately follows the chilling account of his ruthless ascent to power, which began with the brutal murder of his seventy half-brothers on one stone in Ophrah, a heinous act detailed in Judges 9:1-6. This verse also comes after Jotham's powerful and poignant fable of the trees, delivered from Mount Gerizim, which prophetically cursed both Abimelech and the men of Shechem who had crowned him king (Judges 9:7-21). By specifying the three-year span of Abimelech's rule, the text sets the stage for the swift and devastating fulfillment of Jotham's prophecy, as the subsequent verses (Judges 9:23-57) meticulously detail the internal strife, betrayal, and ultimate destruction that engulfs both Abimelech and his Shechemite supporters, clearly demonstrating the inevitable consequences of their ungodly alliance and the rejection of divine order.
Historical & Cultural Context: The era of the Judges (approximately 12th-11th centuries BC) was a turbulent period in Israel's history, marked by profound political decentralization, moral decline, and a cyclical pattern of apostasy, foreign oppression, repentance, and deliverance through divinely raised judges. The prevailing ethos was famously summarized: "In those days there was no king in Israel; everyone did what was right in his own eyes" (Judges 17:6 and Judges 21:25). Abimelech's violent attempt to establish a monarchy centered at Shechem, an ancient city with deep historical and religious significance (see Genesis 12:6 and Joshua 24), represents one of the earliest, albeit failed, experiments with kingship in Israel prior to the anointing of Saul. His rule was not over all Israel but a regional dominion, reflecting the fragmented tribal loyalties and the absence of a strong, unified central authority. The swift and ignominious downfall of such a self-appointed, violent regime would have powerfully resonated with an audience familiar with the consequences of rejecting Yahweh's true leadership and the principles of the Mosaic covenant.
Key Themes: Judges 9:22 significantly contributes to several overarching themes within the book of Judges and the broader biblical narrative. Firstly, it highlights the Brevity and Instability of Illegitimate Power. Despite his ruthless acquisition of authority, Abimelech's reign was remarkably short-lived, underscoring that power gained through ungodly means, bloodshed, and human ambition lacks divine blessing and a lasting foundation. Secondly, the verse serves as a critical marker for the theme of Divine Retribution and Consequences. The three-year period precisely marks the moment when God intervenes, sending an "evil spirit" between Abimelech and the men of Shechem (Judges 9:23), initiating their mutual destruction and demonstrating the biblical principle that actions have consequences, and divine justice, though sometimes delayed, is certain (Galatians 6:7). Finally, the verse is pivotal for the theme of Fulfillment of Prophecy. It signals that the time was ripe for Jotham's earlier curse (Judges 9:20) to be enacted, as the ensuing chaos directly brings about the destruction foretold against Abimelech and his Shechemite co-conspirators.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Judges 9:22 is Foreshadowing. The terse statement of Abimelech's three-year reign immediately creates a powerful sense of impending doom and instability. Given the preceding narrative of Jotham's vivid curse, this short temporal marker signals that the time for the curse's fulfillment is at hand. The brevity of the reign itself serves as a Symbol of the illegitimacy and inherent fragility of power seized through unrighteous means. It implicitly contrasts with the longer, divinely sanctioned reigns of future kings, highlighting that Abimelech's rule was an aberration, a temporary blight on the land rather than a legitimate, enduring institution. The verse also functions as a crucial Narrative Transition, moving the story from Abimelech's violent rise and Jotham's prophetic warning to the swift and destructive consequences that follow, marking the pivot point where divine judgment begins to unfold.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:22 stands as a profound theological statement on divine justice and the transient nature of power gained through ungodly means. Abimelech's remarkably brief three-year reign serves as a stark biblical testament that while evil and injustice may appear to triumph for a season, they ultimately cannot endure under God's sovereign hand. His downfall is not merely a result of human political maneuvering or internal conflict but is explicitly orchestrated by God, who "sent an evil spirit" between Abimelech and the men of Shechem to bring about their mutual destruction (Judges 9:23). This narrative powerfully reinforces the biblical truth that God is actively involved in human affairs, ensuring that justice prevails and that those who sow violence, deceit, and rebellion against His order will inevitably reap destruction. It underscores the foundational principle that true authority and lasting peace come only from God's appointment and blessing, not from human ambition or bloodshed.
REFLECTION AND APPLICATION
The concise statement of Abimelech's three-year reign in Judges 9:22 offers profound and enduring lessons for contemporary believers. It serves as a potent reminder that worldly power, especially when pursued through unrighteousness, is inherently unstable, fleeting, and ultimately subject to divine judgment. In a world often captivated by the allure of power, influence, and success, this verse challenges our perceptions: are we tempted to believe that those who gain power through manipulation, violence, or deceit are invincible, or that their reign will be long-lasting? This passage, and the subsequent narrative, powerfully demonstrates that God's justice is not mocked, and His timing is perfect. Our hope and security should never be placed in the apparent stability of human institutions or the perceived longevity of ungodly leaders, but solely in the eternal, righteous, and unwavering reign of God. This passage calls us to a deep self-examination: are we seeking influence or authority through means that honor God, or are we tempted by the shortcuts and corrupt methods of the world? It also encourages patience and unwavering faith when faced with apparent injustice or the temporary triumph of evil, knowing that God's sovereign hand is at work, and He will ultimately set all things right. The brevity of Abimelech's reign is both a comfort to the oppressed and a solemn warning to the oppressor, affirming that God ultimately holds all power and will execute perfect justice in His time.
Questions for Reflection
FAQ
What is the significance of Abimelech's reign lasting "three years"?
Answer: The "three years" is highly significant because it underscores the extreme brevity and inherent instability of Abimelech's rule, especially when contrasted with the much longer periods of peace or oppression typically recorded in the book of Judges. This short duration immediately signals that his kingship, founded on bloodshed, murder, and human ambition rather than divine appointment, was not meant to last. It functions as a precise temporal marker, setting the stage for the swift and devastating fulfillment of Jotham's earlier curse against Abimelech and the men of Shechem, which begins immediately after this verse with God sending an "evil spirit" between them (Judges 9:23). Ultimately, it powerfully illustrates the biblical principle that power gained through illegitimate and violent means is inherently fragile, lacks divine blessing, and is subject to inevitable divine judgment.
CHRIST-CENTERED FULFILLMENT
The brief, violent, and ultimately self-destructive reign of Abimelech serves as a profound negative type, casting into sharp relief the glorious, eternal, and righteous kingship of Jesus Christ. Abimelech, a self-appointed king who seized power through the brutal murder of his seventy brothers, embodies the epitome of human depravity and the futility of earthly ambition. His short, destructive reign, ending in ignominy and divine judgment, stands in stark opposition to the true King, Jesus, whose kingdom is "not of this world" (John 18:36), established not through violence or bloodshed but through self-sacrificial love and obedience to the Father. While Abimelech sought to consolidate power by eliminating rivals, Christ conquered sin and death by willingly laying down His life, becoming the ultimate sacrifice for humanity (Philippians 2:8). Abimelech's reign was temporary and ended in judgment, but Christ's reign is eternal, bringing salvation, justice, and everlasting peace to all who believe (Revelation 11:15). The narrative of Abimelech's downfall ultimately points forward to the triumph of God's perfect justice and the establishment of a righteous King whose dominion will never end, a King who truly rules "over Israel" and indeed, over all creation, drawing all people to Himself (Luke 1:33; John 12:32).